Kaisipang Hudyo sa 2 Mga Hari 5:1: Akeidat Yitzchak

Similarly, in matters of the spirit, success can only be guaranteed when all three major conditions for success have been fulfilled In material matters the ingredients that ensure success are: a) availability of the finest raw materials, b) excellent tools, c) an outstanding craftsman. Even a Betzalel could only function at his best when he had at his disposal the finest materials, the best weaving and embroidery equipment. Isaiah 28, 24-29, further illustrates our point, showing that even simple labours such as ploughing and threshing, require more than brute force or muscle in order to be performed successfully. The critical ingredient is "if he has absorbed the lesson taught him by His G'd." (verse 26) Sometimes even undertakings commenced at the behest of G'd, will appear to have counterproductive results, especially so when the approach adopted seems illogical. Still, even in such cases, success is the ultimate result. When it does materialize, the impact is longer lasting and far more dramatic. Moses' first interview at the Court of Pharaoh certainly seemed to contain all the ingredients of the failure of a mission, producing as it did, harsh counter measures by Paraoh. (Exodus 5,6-23) The appointment of David as future king of Israel and its Saviour, (Samuel I chapter 16 and onwards) seemed to lead to early failure. Samuel had to take the most unlikely tool when he commenced the mission, a young calf. The insignificant waters of the river Jordan were selected to cure the Syrian general Naaman of his skin disease. (Kings II 5, 1-18) On the other hand, we find the Jews who went to collect manna on the Sabbath, or who tried to preserve it from one day to the next, -perfectly reasonable sounding procedures-, fail, because they did not heed the lesson quoted from Isaiah earlier. We also find that Pharaoh's magicians failed to cope with the plagues which they considered themselves capable and trained to deal with. The meaning of our opening Midrash then is clear. "May the right craftsman Moses, come and receive the right tools, Torah, from the only One who can supply these tools, G'd, on behalf of Israel." The description of Israel as "the good ones," has a dual meaning. A) There will always be found some good people in Israel, people whose merit will suffice to insure the nation's survival, people such as the prophets whose very existence has made our people unparalleled among all the nations since Abraham. Psalms 87, 5-6, clearly reflects this sentiment. The psalmist extols virtuous individuals all of whom regard Zion as their spiritual birthplace. B) The Jewish people, though not always measuring up to their task individually, deserve the appellation "the good ones, in comparison to other nations. When Solomon talks about "the lily amongst the thorns,” in Song of Songs, 2,2, he refers to this goodness of Israel relative to other nations. Even though a lily is not a fruit bearing plant, the master of the parables could certainly have selected a different plant to compare Israel to, had he wanted to. The lily does not even provide shade for the weary traveller, but only delights by its fragrance and beautiful appearance. It is found amongst thorns, which do not please the eye or the sense of smell, and which actually cause pain to those who come in contact with them. Similarly, the Jewish people even when not at their best, stand out amongst the nations. For this reason the sages instituted the benediction "You have chosen us," in our liturgy. We will discuss later in this chapter how the wholesale death of Israelites which emanated from the "Good One" at kivrot hata-avot, when Israel became the victim of uncontrolled greed, could have happened.

In Leviticus 12,2, we read "A woman who is impregnated and gives birth to a male child etc." The male symbolises perfection, wholeness and spirituality, whereas the female symbolises imperfection. A woman who gives birth to a male, (to the spiritual) requires less purification than her counterpart who gives birth to the female (physical). During the first seven years, a child has no meaningful mental understanding of morality, therefore it is in a complete state of impurity. The following thirty three years are to be devoted to remedying this situation. At forty, when mature, atonement is made for previous immaturity. Those who give birth to the female, that which symbolises the physical, are impure till the onset of puberty (14 years) They need to devote the remainder of their lives (sixty six years) to remedying that state. They even have to atone for their imperfection at death, (80 years) since only then can they hope to achieve the innocence possessed when they entered the world. We have seen how the introduction of our Parshah, dealing with the need to purify oneself after certain abnormal body functions have occurred, is divided into two basic groups. 1) the avoidable; 2) the unavoidable. There are sub-categories under heading number one, introduced by the symbolism of the birth of a female child. The first sub-category is skin disease. It can be viewed as a derivative of giving birth to a female child. Such a disease is certainly an aberration of natural processes, an imbalace of body fluids resulting in four different possible blemishes. These reflect different degrees of such imbalances. Our sages tell us that tzora-at is due to four different kinds of sins, so that the four categories of skin disease listed represent each of those sins. Each respective discolouration reflects the abnormal quantity of one of the four basic elements man is made of. Arrogance is due to a disproportionate amount of air. The burn marks are due to a disproportionate amount of fire, heat. An example of arrogance is Na-aman the Syrian general (Kings II chapter 5) and his king ben Hadad, of whom many examples of haughty behaviour vis a vis king Achav are related. No doubt, "like master like servant." Na-man's own cure came only after he had humbled himself. Had Na-aman immediately acceeded to the advice of the prophet Elisha, we would have remained in doubt about both the cause of his affliction and the reason why he had been cured. As it is, the prophet Jeremiah makes it plain that the affliction was due to haughtiness, and that the cure was due to humility. We have here a perfect example of midah keneged midah, the principle of the crime fitting the punishment in reverse, i.e. rehabilitation being demonstrated by removal of the affliction caused by the sin. At that point, the instrument effecting the cure became of secondary importance. (he could now have been cured by immersion in other waters also) Tzora-at is also due to the evil tongue. This is symbolised as due to an imbalance in the water component of the four elements in man's composition. Flowing water is associated with a certain amount of sound, noise. It is also influenced by the moon's position. Since the moon is a passive force, it is symbolic of woman rather than man. (sun) Therefore, we find Miriam being struck with tzora-at for something she said, and not Aaron, who had only listened in silence. (Numbers chapter 12) Tzora-at is also due to spreading lies about someone. We will discuss this in greater detail in the next chapter. Tzoara-at can also be due to excessive greed, desire, due to an imbalance in the earth, i.e dust component in man's composition, the fourth of the raw materials he is made of. Creed for matter without specific objective, is apt to become insatiable, brings in its wake a lack of satisfaction even with the things we do have. Gechazi, the servant of the prophet Elisha, was of that category. Since he coveted what Na-aman possessed, he not only received Na-aman's money but also his tzora-at, the latter's former affliction. Our sages say that he who steals from the public purse, community property, will be struck with tzora-at. Anger can also be an indirect cause of tzora-at. Cain was given an ot, sign. According to one opinion, this sign was a form of tzora-at. When our sages say in Vayikra Rabbah 17, that there are ten causes that can result in a person being afflicted with tzora-at, these are merely derivatives of the four main causes corresponding to the four materials man is made of, and which therefore are subject to an imbalance of their proper ratios.